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== THE SOPHISTRY OF THE VEIL.==
233. To impress the need of a more intelligent interpretation of this passage, we must give some further idea of what has been taught by commentators. If after this general survey the student still clings to the traditional misinterpretation, it will not be for the lack of knowledge that something better is sadly needed.
234. "The image and glory of God." The comments here must needs remind one of the words of the Psalmist, "Verily every man at his best estate is altogether vanity." Dr. Agar Beet says, "Man is an outshining of the splendour of God. By looking at him we see in dim outline what God is." Dr. Kling, "Paul indicates the godlike rule and lordly majesty which the position of man as the head of his wife involves." He explains the meaning of "the woman is the glory of the man" thus: "In her management as his housewife, the exalted position of man is manifest." Men would have made precisely the same sense out of the words, doubtless, if Paul had said instead, "The man is the glory of the woman." Dr. Cruden says, "Since God would have the male sex to be a kind of representation of His glory, majesty and power, a man ought not, by hiding his face,. to conceal the glory of God shining in him." Dean Stanley says, "Man, therefore, ought to have nothing on his head which represents so divine a majesty¾nothing on a countenance which reflects so divine a glory." Dr. Adam Clarke says: "Man is, among the creatures, the representative of the glory and perfections of God. So woman is, in the house and family, the representative of the power and authority of the man."
235. Dean Alford says, "Man is God's glory: He has put in him His majesty, and he represents God on earth; woman is man's glory: taken from the man, shining not with light direct from God, but with light derived from man." Jamieson, Fausset, and Brown, in their commentary, say: "As the moon in relation to the sun, so woman shines not so much with light direct from God, as light derived from man. Through him it [the veil] connects her with Christ." But quaint old Dr. John Lightfoot, who at many points gives the best interpretation of the passage extant, is the funniest of them all on two phrases in it. He says, here, "A woman praying not veiled, as if she were not ashamed of her face, disgraceth man her head, while she would seem so beautiful beyond him, when she is only the glory of man; but man is the glory of God." To be sure! When the "moon" succeeds in outshining the "sun," of which it is merely a reflection, it is time for the "sun" to cry, "Disgraceful!" To sum up, these men effect to be more wise than Moses, who "wist not that the skin of his face shone."
236. As to the veil, some declare that it is to be worn as an "authorization" to pray and prophesy; others, that it is a "power," because worn by married women, who are raised in dignity because married. (How about a Christian wife of a libertine or drunkard?) But the attempt to substitute the idea of "subjection"¾no power¾for the word "power" is shameful. Prof. Lias, for instance, editor of the Cambridge Bible for Schools, for this Epistle, makes this remark: "The abstract is put for the concrete, the authority itself for the token of being under authority." If it be allowable to treat this verse so, then we may read elsewhere, the Son of Man hath a token of being under authority," instead of reading that He "hath power" to forgive sin. "Behold I give you power over all the enemy," might then be read," Behold I give you a token of being under the power of the enemy,"¾and other passages may be corrupted after the same manner. Edwards, quoted by Weymouth and others with approval, substitutes "subjection" for "authority," declaring, in explanation that "Authority and subjection are opposite sides of the same fact." Certainly they are, and so are love and hate, black and white, honesty and dishonesty, the truth and the lie, and those who substitute "subjection" where the Word of God reads "authority" change the truth of God into a lie.
237. As to the phrase, "because of the angels," Bishop Ellicott's commentary says, "They are good angels, and should not be tempted" by the sight of a woman's face. Stanley adds to the thought by saying that women must defy authority of even angels before God's throne. But if women had done so badly, no Christ would have been born; there would have been no Gospel for men to preach. To such views, Dr.Agar Beet rightly replies, "If the angels of God are in danger of being led into sin by the sight of a woman’s face, the angels of God are much weaker, in the matter of sensual desire, than the average Englishmen of the present day. "In all this, we are to suppose that angels are all of the male sex; that they cannot see through a woman’s veil; and that women have no other opportunities for "tempting angels" excepting when praying or prophesying in church. Others teach that the angels come to church to see if the women are veiled or not, ¾not the best motive for church-going. Still others, that "angels" mean "spies.” But Dr. John Lightfoot taught that these "angels" were "messengers of espousals"¾go-betweens seeking mates for young men; and St. Paul rules that girls have a right to unveil their faces, to catch husbands!
238. As to Paul's transition from the veil to hair, in general the expositors assume that the woman's hair indicates where the veil should go, and translate the Greek preposition anti (always implying substitution, or barter) as “for," when it should be rendered "instead of," ¾"hair is given her INSTEAD OF a covering." Alford gives us the logic of this teaching:" When we deal with the properties of the artificial state, of clothing the body, we must be regulated by nature's suggestion: that which she has indicated to be left uncovered, we must so leave; that which she has covered, when we clothe the body, we must likewise cover. This is the argument." The italics are Alford's. His reasoning is surprising indeed, when reduced to the syllogism,¾as contradictory as most of the reasoning on this passage:
"That which Nature has left uncovered, we must so leave." Nature has left the face of woman "uncovered."
Ergo: "We must leave" the face of woman "uncovered."
Again:
"That which nature has covered, when we clothe the body we must cover likewise."
"Nature has covered" the face of man¾with a beard.
Ergo: "When we clothe the body" man "must cover" the face "likewise."
239. Having convinced himself that Paul teaches in this passage the supremacy and splendor of the male sex, next the commentator grows ashamed of the weakness of the reasoning which leads to these conclusions, and apologizes, not for himself, but for St. Paul. The lameness of Paul's logic is due to "his early training in the great rabbinical schools." "He is not free," says Sir Wm. Ramsey (for example), "from the beliefs and even the superstitions of his age. . . . In the non-essentials he sometimes, or often, remains impeded and encumbered by the tone and ideas of his age. . . . The instructions which he sometimes gives regarding the conduct of women are peculiarly liable to be affected by current popular ideas. . . . Where both angels and women are found in any passage,[1] Paul is peculiarly liable to be fettered by current ideas and superstitions."[2]
The truth is, had some of these expositors been one tenth as broad as St. Paul on the "woman question," and honest besides, we should never have been taught these pitiful, puerile and ego-centric perversions of Paul's meaning. If there had been any reasons for ordering women to veil in church, would not the Holy Ghost have seen to it that those reasons were properly voiced by the Apostle whether Paul approved of the ruling personally or not? The Holy Ghost¾the Spirit of truth¾does not descend to sophistry, to induce women to do the will of God; and when we find sophistry in association with the Word of God, we may rest assured that it is always because of man's unlawful manipulation of the Word; it cannot belong to the original text.
==Footnotes==
[1] As though Paul had about a thousand passages related to “angels and women” instead of one!
[2] More of these apologies for Paul’s logic are given later,—pars. 346-351.
==See Also==
[[God's Word to Women]] |
[[God's Word to Women Table of Contents]] |
[[Foreword to the 1943 Edition]] |
[[Foreword to the 2005 Edition]] |
[[Author's Note]] |
[[God's Word to Women Lesson 1 | Lesson 1]] |
[[God's Word to Women Lesson 2 | Lesson 2]] |
[[God's Word to Women Lesson 3 | Lesson 3]] |
[[God's Word to Women Lesson 4 | Lesson 4]] |
[[God's Word to Women Lesson 5 | Lesson 5]] |
[[God's Word to Women Lesson 6 | Lesson 6]] |
[[God's Word to Women Lesson 7 | Lesson 7]] |
[[God's Word to Women Lesson 8 | Lesson 8]] |
[[God's Word to Women Lesson 9 | Lesson 9]] |
[[God's Word to Women Lesson 10 | Lesson 10]] |
[[God's Word to Women Lesson 11 | Lesson 11]] |
[[God's Word to Women Lesson 12 | Lesson 12]] |
[[God's Word to Women Lesson 13 | Lesson 13]] |
[[God's Word to Women Lesson 14 | Lesson 14]] |
[[God's Word to Women Lesson 15 | Lesson 15]] |
[[God's Word to Women Lesson 16 | Lesson 16]] |
[[God's Word to Women Lesson 17 | Lesson 17]] |
[[God's Word to Women Lesson 18 | Lesson 18]] |
[[God's Word to Women Lesson 19 | Lesson 19]] |
[[God's Word to Women Lesson 20 | Lesson 20]] |
[[God's Word to Women Lesson 21 | Lesson 21]] |
[[God's Word to Women Lesson 22 | Lesson 22]] |
[[God's Word to Women Lesson 23 | Lesson 23]] |
[[God's Word to Women Lesson 24 | Lesson 24]] |
[[God's Word to Women Lesson 25 | Lesson 25]] |
[[God's Word to Women Lesson 26 | Lesson 26]] |
[[God's Word to Women Lesson 27 | Lesson 27]] |
[[God's Word to Women Lesson 28 | Lesson 28]] |
[[God's Word to Women Lesson 29 | Lesson 29]] |
[[God's Word to Women Lesson 30 | Lesson 30]] |
[[God's Word to Women Lesson 31 | Lesson 31]] |
[[God's Word to Women Lesson 32 | Lesson 32]] |
[[God's Word to Women Lesson 33 | Lesson 33]] |
[[God's Word to Women Lesson 34 | Lesson 34]] |
[[God's Word to Women Lesson 35 | Lesson 35]] |
[[God's Word to Women Lesson 36 | Lesson 36]] |
[[God's Word to Women Lesson 37 | Lesson 37]] |
[[God's Word to Women Lesson 38 | Lesson 38]] |
[[God's Word to Women Lesson 39 | Lesson 39]] |
[[God's Word to Women Lesson 40 | Lesson 40]] |
[[God's Word to Women Lesson 41 | Lesson 41]] |
[[God's Word to Women Lesson 42 | Lesson 42]] |
[[God's Word to Women Lesson 43 | Lesson 43]] |
[[God's Word to Women Lesson 44 | Lesson 44]] |
[[God's Word to Women Lesson 45 | Lesson 45]] |
[[God's Word to Women Lesson 46 | Lesson 46]] |
[[God's Word to Women Lesson 47 | Lesson 47]] |
[[God's Word to Women Lesson 48 | Lesson 48]] |
[[God's Word to Women Lesson 49 | Lesson 49]] |
[[God's Word to Women Lesson 50 | Lesson 50]] |
[[God's Word to Women Lesson 51 | Lesson 51]] |
[[God's Word to Women Lesson 52 | Lesson 52]] |
[[God's Word to Women Lesson 53 | Lesson 53]] |
[[God's Word to Women Lesson 54 | Lesson 54]] |
[[God's Word to Women Lesson 55 | Lesson 55]] |
[[God's Word to Women Lesson 56 | Lesson 56]] |
[[God's Word to Women Lesson 57 | Lesson 57]] |
[[God's Word to Women Lesson 58 | Lesson 58]] |
[[God's Word to Women Lesson 59 | Lesson 59]] |
[[God's Word to Women Lesson 60 | Lesson 60]] |
[[God's Word to Women Lesson 61 | Lesson 61]] |
[[God's Word to Women Lesson 62 | Lesson 62]] |
[[God's Word to Women Lesson 63 | Lesson 63]] |
[[God's Word to Women Lesson 64 | Lesson 64]] |
[[God's Word to Women Lesson 65 | Lesson 65]] |
[[God's Word to Women Lesson 66 | Lesson 66]] |
[[God's Word to Women Lesson 67 | Lesson 67]] |
[[God's Word to Women Lesson 68 | Lesson 68]] |
[[God's Word to Women Lesson 69 | Lesson 69]] |
[[God's Word to Women Lesson 70 | Lesson 70]] |
[[God's Word to Women Lesson 71 | Lesson 71]] |
[[God's Word to Women Lesson 72 | Lesson 72]] |
[[God's Word to Women Lesson 73 | Lesson 73]] |
[[God's Word to Women Lesson 74 | Lesson 74]] |
[[God's Word to Women Lesson 75 | Lesson 75]] |
[[God's Word to Women Lesson 76 | Lesson 76]] |
[[God's Word to Women Lesson 77 | Lesson 77]] |
[[God's Word to Women Lesson 78 | Lesson 78]] |
[[God's Word to Women Lesson 79 | Lesson 79]] |
[[God's Word to Women Lesson 80 | Lesson 80]] |
[[God's Word to Women Lesson 81 | Lesson 81]] |
[[God's Word to Women Lesson 82 | Lesson 82]] |
[[God's Word to Women Lesson 83 | Lesson 83]] |
[[God's Word to Women Lesson 84 | Lesson 84]] |
[[God's Word to Women Lesson 85 | Lesson 85]] |
[[God's Word to Women Lesson 86 | Lesson 86]] |
[[God's Word to Women Lesson 87 | Lesson 87]] |
[[God's Word to Women Lesson 88 | Lesson 88]] |
[[God's Word to Women Lesson 89 | Lesson 89]] |
[[God's Word to Women Lesson 90 | Lesson 90]] |
[[God's Word to Women Lesson 91 | Lesson 91]] |
[[God's Word to Women Lesson 92 | Lesson 92]] |
[[God's Word to Women Lesson 93 | Lesson 93]] |
[[God's Word to Women Lesson 94 | Lesson 94]] |
[[God's Word to Women Lesson 95 | Lesson 95]] |
[[God's Word to Women Lesson 96 | Lesson 96]] |
[[God's Word to Women Lesson 97 | Lesson 97]] |
[[God's Word to Women Lesson 98 | Lesson 98]] |
[[God's Word to Women Lesson 99 | Lesson 99]] |
[[God's Word to Women Lesson 100 | Lesson 100]] |
[[Index of Scripture Texts]] |
[[Dictionary]]
233. To impress the need of a more intelligent interpretation of this passage, we must give some further idea of what has been taught by commentators. If after this general survey the student still clings to the traditional misinterpretation, it will not be for the lack of knowledge that something better is sadly needed.
234. "The image and glory of God." The comments here must needs remind one of the words of the Psalmist, "Verily every man at his best estate is altogether vanity." Dr. Agar Beet says, "Man is an outshining of the splendour of God. By looking at him we see in dim outline what God is." Dr. Kling, "Paul indicates the godlike rule and lordly majesty which the position of man as the head of his wife involves." He explains the meaning of "the woman is the glory of the man" thus: "In her management as his housewife, the exalted position of man is manifest." Men would have made precisely the same sense out of the words, doubtless, if Paul had said instead, "The man is the glory of the woman." Dr. Cruden says, "Since God would have the male sex to be a kind of representation of His glory, majesty and power, a man ought not, by hiding his face,. to conceal the glory of God shining in him." Dean Stanley says, "Man, therefore, ought to have nothing on his head which represents so divine a majesty¾nothing on a countenance which reflects so divine a glory." Dr. Adam Clarke says: "Man is, among the creatures, the representative of the glory and perfections of God. So woman is, in the house and family, the representative of the power and authority of the man."
235. Dean Alford says, "Man is God's glory: He has put in him His majesty, and he represents God on earth; woman is man's glory: taken from the man, shining not with light direct from God, but with light derived from man." Jamieson, Fausset, and Brown, in their commentary, say: "As the moon in relation to the sun, so woman shines not so much with light direct from God, as light derived from man. Through him it [the veil] connects her with Christ." But quaint old Dr. John Lightfoot, who at many points gives the best interpretation of the passage extant, is the funniest of them all on two phrases in it. He says, here, "A woman praying not veiled, as if she were not ashamed of her face, disgraceth man her head, while she would seem so beautiful beyond him, when she is only the glory of man; but man is the glory of God." To be sure! When the "moon" succeeds in outshining the "sun," of which it is merely a reflection, it is time for the "sun" to cry, "Disgraceful!" To sum up, these men effect to be more wise than Moses, who "wist not that the skin of his face shone."
236. As to the veil, some declare that it is to be worn as an "authorization" to pray and prophesy; others, that it is a "power," because worn by married women, who are raised in dignity because married. (How about a Christian wife of a libertine or drunkard?) But the attempt to substitute the idea of "subjection"¾no power¾for the word "power" is shameful. Prof. Lias, for instance, editor of the Cambridge Bible for Schools, for this Epistle, makes this remark: "The abstract is put for the concrete, the authority itself for the token of being under authority." If it be allowable to treat this verse so, then we may read elsewhere, the Son of Man hath a token of being under authority," instead of reading that He "hath power" to forgive sin. "Behold I give you power over all the enemy," might then be read," Behold I give you a token of being under the power of the enemy,"¾and other passages may be corrupted after the same manner. Edwards, quoted by Weymouth and others with approval, substitutes "subjection" for "authority," declaring, in explanation that "Authority and subjection are opposite sides of the same fact." Certainly they are, and so are love and hate, black and white, honesty and dishonesty, the truth and the lie, and those who substitute "subjection" where the Word of God reads "authority" change the truth of God into a lie.
237. As to the phrase, "because of the angels," Bishop Ellicott's commentary says, "They are good angels, and should not be tempted" by the sight of a woman's face. Stanley adds to the thought by saying that women must defy authority of even angels before God's throne. But if women had done so badly, no Christ would have been born; there would have been no Gospel for men to preach. To such views, Dr.Agar Beet rightly replies, "If the angels of God are in danger of being led into sin by the sight of a woman’s face, the angels of God are much weaker, in the matter of sensual desire, than the average Englishmen of the present day. "In all this, we are to suppose that angels are all of the male sex; that they cannot see through a woman’s veil; and that women have no other opportunities for "tempting angels" excepting when praying or prophesying in church. Others teach that the angels come to church to see if the women are veiled or not, ¾not the best motive for church-going. Still others, that "angels" mean "spies.” But Dr. John Lightfoot taught that these "angels" were "messengers of espousals"¾go-betweens seeking mates for young men; and St. Paul rules that girls have a right to unveil their faces, to catch husbands!
238. As to Paul's transition from the veil to hair, in general the expositors assume that the woman's hair indicates where the veil should go, and translate the Greek preposition anti (always implying substitution, or barter) as “for," when it should be rendered "instead of," ¾"hair is given her INSTEAD OF a covering." Alford gives us the logic of this teaching:" When we deal with the properties of the artificial state, of clothing the body, we must be regulated by nature's suggestion: that which she has indicated to be left uncovered, we must so leave; that which she has covered, when we clothe the body, we must likewise cover. This is the argument." The italics are Alford's. His reasoning is surprising indeed, when reduced to the syllogism,¾as contradictory as most of the reasoning on this passage:
"That which Nature has left uncovered, we must so leave." Nature has left the face of woman "uncovered."
Ergo: "We must leave" the face of woman "uncovered."
Again:
"That which nature has covered, when we clothe the body we must cover likewise."
"Nature has covered" the face of man¾with a beard.
Ergo: "When we clothe the body" man "must cover" the face "likewise."
239. Having convinced himself that Paul teaches in this passage the supremacy and splendor of the male sex, next the commentator grows ashamed of the weakness of the reasoning which leads to these conclusions, and apologizes, not for himself, but for St. Paul. The lameness of Paul's logic is due to "his early training in the great rabbinical schools." "He is not free," says Sir Wm. Ramsey (for example), "from the beliefs and even the superstitions of his age. . . . In the non-essentials he sometimes, or often, remains impeded and encumbered by the tone and ideas of his age. . . . The instructions which he sometimes gives regarding the conduct of women are peculiarly liable to be affected by current popular ideas. . . . Where both angels and women are found in any passage,[1] Paul is peculiarly liable to be fettered by current ideas and superstitions."[2]
The truth is, had some of these expositors been one tenth as broad as St. Paul on the "woman question," and honest besides, we should never have been taught these pitiful, puerile and ego-centric perversions of Paul's meaning. If there had been any reasons for ordering women to veil in church, would not the Holy Ghost have seen to it that those reasons were properly voiced by the Apostle whether Paul approved of the ruling personally or not? The Holy Ghost¾the Spirit of truth¾does not descend to sophistry, to induce women to do the will of God; and when we find sophistry in association with the Word of God, we may rest assured that it is always because of man's unlawful manipulation of the Word; it cannot belong to the original text.
==Footnotes==
[1] As though Paul had about a thousand passages related to “angels and women” instead of one!
[2] More of these apologies for Paul’s logic are given later,—pars. 346-351.
==See Also==
[[God's Word to Women]] |
[[God's Word to Women Table of Contents]] |
[[Foreword to the 1943 Edition]] |
[[Foreword to the 2005 Edition]] |
[[Author's Note]] |
[[God's Word to Women Lesson 1 | Lesson 1]] |
[[God's Word to Women Lesson 2 | Lesson 2]] |
[[God's Word to Women Lesson 3 | Lesson 3]] |
[[God's Word to Women Lesson 4 | Lesson 4]] |
[[God's Word to Women Lesson 5 | Lesson 5]] |
[[God's Word to Women Lesson 6 | Lesson 6]] |
[[God's Word to Women Lesson 7 | Lesson 7]] |
[[God's Word to Women Lesson 8 | Lesson 8]] |
[[God's Word to Women Lesson 9 | Lesson 9]] |
[[God's Word to Women Lesson 10 | Lesson 10]] |
[[God's Word to Women Lesson 11 | Lesson 11]] |
[[God's Word to Women Lesson 12 | Lesson 12]] |
[[God's Word to Women Lesson 13 | Lesson 13]] |
[[God's Word to Women Lesson 14 | Lesson 14]] |
[[God's Word to Women Lesson 15 | Lesson 15]] |
[[God's Word to Women Lesson 16 | Lesson 16]] |
[[God's Word to Women Lesson 17 | Lesson 17]] |
[[God's Word to Women Lesson 18 | Lesson 18]] |
[[God's Word to Women Lesson 19 | Lesson 19]] |
[[God's Word to Women Lesson 20 | Lesson 20]] |
[[God's Word to Women Lesson 21 | Lesson 21]] |
[[God's Word to Women Lesson 22 | Lesson 22]] |
[[God's Word to Women Lesson 23 | Lesson 23]] |
[[God's Word to Women Lesson 24 | Lesson 24]] |
[[God's Word to Women Lesson 25 | Lesson 25]] |
[[God's Word to Women Lesson 26 | Lesson 26]] |
[[God's Word to Women Lesson 27 | Lesson 27]] |
[[God's Word to Women Lesson 28 | Lesson 28]] |
[[God's Word to Women Lesson 29 | Lesson 29]] |
[[God's Word to Women Lesson 30 | Lesson 30]] |
[[God's Word to Women Lesson 31 | Lesson 31]] |
[[God's Word to Women Lesson 32 | Lesson 32]] |
[[God's Word to Women Lesson 33 | Lesson 33]] |
[[God's Word to Women Lesson 34 | Lesson 34]] |
[[God's Word to Women Lesson 35 | Lesson 35]] |
[[God's Word to Women Lesson 36 | Lesson 36]] |
[[God's Word to Women Lesson 37 | Lesson 37]] |
[[God's Word to Women Lesson 38 | Lesson 38]] |
[[God's Word to Women Lesson 39 | Lesson 39]] |
[[God's Word to Women Lesson 40 | Lesson 40]] |
[[God's Word to Women Lesson 41 | Lesson 41]] |
[[God's Word to Women Lesson 42 | Lesson 42]] |
[[God's Word to Women Lesson 43 | Lesson 43]] |
[[God's Word to Women Lesson 44 | Lesson 44]] |
[[God's Word to Women Lesson 45 | Lesson 45]] |
[[God's Word to Women Lesson 46 | Lesson 46]] |
[[God's Word to Women Lesson 47 | Lesson 47]] |
[[God's Word to Women Lesson 48 | Lesson 48]] |
[[God's Word to Women Lesson 49 | Lesson 49]] |
[[God's Word to Women Lesson 50 | Lesson 50]] |
[[God's Word to Women Lesson 51 | Lesson 51]] |
[[God's Word to Women Lesson 52 | Lesson 52]] |
[[God's Word to Women Lesson 53 | Lesson 53]] |
[[God's Word to Women Lesson 54 | Lesson 54]] |
[[God's Word to Women Lesson 55 | Lesson 55]] |
[[God's Word to Women Lesson 56 | Lesson 56]] |
[[God's Word to Women Lesson 57 | Lesson 57]] |
[[God's Word to Women Lesson 58 | Lesson 58]] |
[[God's Word to Women Lesson 59 | Lesson 59]] |
[[God's Word to Women Lesson 60 | Lesson 60]] |
[[God's Word to Women Lesson 61 | Lesson 61]] |
[[God's Word to Women Lesson 62 | Lesson 62]] |
[[God's Word to Women Lesson 63 | Lesson 63]] |
[[God's Word to Women Lesson 64 | Lesson 64]] |
[[God's Word to Women Lesson 65 | Lesson 65]] |
[[God's Word to Women Lesson 66 | Lesson 66]] |
[[God's Word to Women Lesson 67 | Lesson 67]] |
[[God's Word to Women Lesson 68 | Lesson 68]] |
[[God's Word to Women Lesson 69 | Lesson 69]] |
[[God's Word to Women Lesson 70 | Lesson 70]] |
[[God's Word to Women Lesson 71 | Lesson 71]] |
[[God's Word to Women Lesson 72 | Lesson 72]] |
[[God's Word to Women Lesson 73 | Lesson 73]] |
[[God's Word to Women Lesson 74 | Lesson 74]] |
[[God's Word to Women Lesson 75 | Lesson 75]] |
[[God's Word to Women Lesson 76 | Lesson 76]] |
[[God's Word to Women Lesson 77 | Lesson 77]] |
[[God's Word to Women Lesson 78 | Lesson 78]] |
[[God's Word to Women Lesson 79 | Lesson 79]] |
[[God's Word to Women Lesson 80 | Lesson 80]] |
[[God's Word to Women Lesson 81 | Lesson 81]] |
[[God's Word to Women Lesson 82 | Lesson 82]] |
[[God's Word to Women Lesson 83 | Lesson 83]] |
[[God's Word to Women Lesson 84 | Lesson 84]] |
[[God's Word to Women Lesson 85 | Lesson 85]] |
[[God's Word to Women Lesson 86 | Lesson 86]] |
[[God's Word to Women Lesson 87 | Lesson 87]] |
[[God's Word to Women Lesson 88 | Lesson 88]] |
[[God's Word to Women Lesson 89 | Lesson 89]] |
[[God's Word to Women Lesson 90 | Lesson 90]] |
[[God's Word to Women Lesson 91 | Lesson 91]] |
[[God's Word to Women Lesson 92 | Lesson 92]] |
[[God's Word to Women Lesson 93 | Lesson 93]] |
[[God's Word to Women Lesson 94 | Lesson 94]] |
[[God's Word to Women Lesson 95 | Lesson 95]] |
[[God's Word to Women Lesson 96 | Lesson 96]] |
[[God's Word to Women Lesson 97 | Lesson 97]] |
[[God's Word to Women Lesson 98 | Lesson 98]] |
[[God's Word to Women Lesson 99 | Lesson 99]] |
[[God's Word to Women Lesson 100 | Lesson 100]] |
[[Index of Scripture Texts]] |
[[Dictionary]]